..续本文上一页. We were fortunate that we found learned and pious teachers to make known the orthodox Dharma to us so that we may, by our own effort do away with ignorance and delusion, and by so doing we will become enlightened both within and without, and our true nature within our Essence of Mind will manifest itself. This is precisely what happens with those who come face to face with their Essence of Mind. This is what is called the Pure Dharmakaya of Buddha.

　　To take refuge in the true Buddha is to take refuge in our own Essence of Mind, He who takes refuge within himself must first get rid of the evil-mind and the jealous-mind, the flattering and crooked-mind, deceit, and falsehood, and fallacious views, egotism, snobbishness, contemptuousness, arrogance, and all other evils that may arise at any time, To take refuge

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　　within ourselves is to be always on the alert to prevent our own mistakes and to refrain from criticism of other”s faults. He who is humble and patient on all occasions and is courteous to every one, has truly realised his Mind-essence, so truly in fact that his Path is free from further obstacles. This is the way to take refuge in (the Buddha of) oneself.

　　What is the Perfect Sambhogakaya

　　 Let us take the illustration of a lamp. Since the light of a lamp can dissipate darkness that has been there for a thousand years, so a ray of Wisdom can do away with ignorance that has lasted for ages. We need not bother about the past, for the past is gone and is irrecoverable. What demands our attention is the present and future, so let our thoughts, from one momentary sensation to another, be clear and pure and let us see face to face our Mind-essence. Goodness and evil are opposite to each other, but in essence they cannot be dualistic. This non-dualistic nature is called "true nature," it can neither be contaminated by evil, nor affected by goodness. This is what is called the Sambhogakaya of Buddha. One single evil thought clouding our Essence of Mind will undo the good merit accumulated in aeons of time; while a good thought can expiate all our sins though they be as many as the sands of the river Ganges. To realise our Essence of Mind from one momentary sensation to another and without intermission until we attain Supreme Enlightenment (Bodhi) so that we are in a perpetual state of Right Mindfulness, is the Sambhogakaya.

　　Now, what is the Myriad Nirmanakaya

　　 When we subject ourselves to the least differentiation or particularisation,

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　　transformation takes place: otherwise all things would be as void as space, as they inherently are. By letting our minds dwell on evil things, hell arises. By letting our minds dwell upon good acts, paradise is manifested. Dragons and snakes are the transformations of venomous hatred; while Bodhisattvas are compassionate thoughts made manifest. The various heavens are the projection of Prajna; while underworlds are the transformations of ignorance and infatuation. Un-numbered, indeed, are the transformations of Mind-essence. People under delusion are as if asleep; they do not understand; their minds naturally turn toward evil and, as a rule, they practice evil. But should they turn their minds from evil to righteousness, even for one moment, Prajna shines forth. This is what is called the Nirmanakaya of the Buddha of Mind-essence.

　　The Dharmakaya is intrinsically self-sufficient. To see our own Essence of Mind clearly and without interruption, is the Sambhogakaya of Buddha. To let our mind dwell on the Sambogahakaya, so that Prajna radiates forth in manifestation is Nirmanakaya. To attain enlightenment by one”s own effort and to practise by one”s self the goodness that is inherent in our Essence of Mind, is a genuine case of "taking refuge." Our physical body consisting of flesh and skin, etc., is nothing more than a tenement or an inn; it is no place of refuge. Let us realise the Trikaya of our own Mind-essence, then we shall know the Buddha of our own nature.

　　In closing let me leave with you a stanza, entitled: "The Real Buddha of Mind-essence." Accordingly as

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　　they heed it people of future generations who can understand its meaning will realise their Mind-essence and attain Buddhahood. This is the stanza:--

　　Those who understand the Mahayana teaching

　　And are thus able to realise Mind-essence

　　Should reverently and fervently seek for a realisation of Dharmakaya.

　　The Dharmakaya, the Sambhogakaya, the Nirmanakaya--

　　These three Bodies emanate from Oneness.

　　He who is able to realise this fact intuitively

　　Has sown the seed and will reap the fruit of Enlightenment.

　　It is from Nirmanakaya that our "pure nature" emerges;

　　Within the former the latter is always to be found.

　　Guided by its "pure nature" Nirmanakaya follows the right path,

　　And will some day culminate In a Body of Bliss, perfect and infinite.

　　Pure Nature is hidden by our sensual instincts;

　　By getting rid of sensuality, we realise Pure Dharmakaya.

　　When our temperament is such that we are no longer the slave of the five sense-objects,

　　And when we have realised Mind-essence, even for one moment, then Tathata is known to us.

　　Those who are so fortunate as to be followers of the Sudden School

　　Shall suddenly, in this life, see the Blessed One in their own Mind-essence. p. 273

　　He who has not realised Essence of Mind and seeks for Buddha without,

　　Is on a wrong path and is acting foolishly.

　　He who seeks Buddha by practising certain doctrines

　　Knows not the place where the real Buddha is to be found.

　　He who is seeking to realise Buddha within his own mind,

　　He only is sowing the seed of Buddhahood.

《Sutra of the Sixth Patriarch - Chapter V· Discourse on the Three-Bodies of Buddha》全文阅读结束。